LITMIR.BIZ

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who, when united, he seems to have appreciated, were too strong for him.

      What happened next is not known. That Moses partially succeeded in his attempt at division is admitted, for he persuaded Dathan and Abiram and their following to “depart … from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.”

      Exactly what occurred after this is unknown. The chronicle, of course, avers that “the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.” But it could not have been this or anything like it, for the descendants of Korah, many generations after, were still doing service in the Temple, and at the time of the miracle the spectators were not intimidated by the sight, although all “Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.

      “And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.”

      Notwithstanding all which, the congregation next day were as hostile and as threatening as ever.

      “On the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord....

      “And they fell upon their faces.”

      In this crisis of his fate, when it seemed that nothing could save Moses from a conflict with the mass of his followers, who had renounced him, Moses showed that audacity and fertility of resource, which had hitherto enabled him, and was destined until his death to enable him, to maintain his position, at least as a prophet, among the Jewish people.

      The plague was always the most dreaded of visitations among the ancient Jews: far more terrible than war. It was already working havoc in the camp, as the death of the “spies” shows us. Moses always asserted his ability to control it, and at this instant, when, apparently, he and Aaron were lying on their faces before the angry people, he conceived the idea that he would put his theurgetic powers to the proof. Suddenly he called to Aaron to “take a censer and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun.”

      “And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: … and made an atonement for the people.

      “And he stood between the dead and the living; and the plague was stayed.

      “Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.”

      Even this was not enough. The discontent continued, and Moses went on to meet it by the miracle of Aaron’s rod.

      Moses took a rod from each tribe, twelve rods in all and on Aaron’s rod he wrote the name of Levi, and Moses laid them out in the tabernacle. And the next day Moses examined the rods and showed the congregation how Aaron’s rod had budded. And Moses declared that Aaron’s rod should be kept for a token against the rebels: and that they must stop their murmurings “that they die not.”

      This manipulation of the plague by Moses, upon what seems to have been a sudden inspiration, was a stroke of genius in the way of quackery. He was, indeed, in this way almost portentous. It had a great and terrifying effect upon the people, who were completely subdued by it. Against corporeal enemies they might hope to prevail, but they were helpless against the plague. And they all cried out with one accord, “Behold we die, we perish, we all perish. Whosoever cometh anything near unto the tabernacle of the Lord shall die: shall we be consumed with dying?”

      As I have already pointed out, Moses was a very great theurgist, as many saints and prophets have been. When in the actual presence of others he evidently had the power of creating a belief in himself which approached the miraculous, so far as disease was concerned. And he presumed on this power and took correspondingly great risks. The case of the brazen serpent is an example. The story is—and there is no reason to doubt its substantial truth—that the Hebrews were attacked by venomous serpents probably in the neighborhood of Mount Hor, where Aaron died, and thereupon Moses set up a large brazen serpent on a pole, and declared that whoever would look upon the serpent should live. Also, apparently, it did produce an effect upon those who believed: which, of course, is not an unprecedented phenomenon among faith healers. But what is interesting in this historical anecdote is not that Moses performed certain faith cures by the suggestion of a serpent, but that the Israelites themselves, when out of the presence of Moses, recognized that he had perpetrated on them a vulgar fraud. For example, King Hezekiah destroyed this relic, which had been preserved in the Temple, calling it “Nehushtan,” “a brazen thing,” as an expression of his contempt. And what is more remarkable still is that although Hezekiah reigned four or five centuries after the exodus, yet science had made no such advance in the interval as to justify this contempt. Hezekiah seems to have been every whit as credulous as were the pilgrims who looked on the brazen serpent and were healed. Hezekiah “was sick unto death, and Isaiah came to see him, and told him to set his house in order; for thou shalt die, and not live.... And Hezekiah wept sore.”

      Then, like Moses, Isaiah had another revelation in which he was directed to return to Hezekiah, and tell him that he was to live fifteen years longer. And Isaiah told the attendants to take “a lump of figs.” “And they took it and laid it on the boil, and he recovered.”

      Afterward Hezekiah asked of Isaiah how he was to know that the Lord would keep his word and give him fifteen additional years of life. Isaiah told him that the shadow should go back ten degrees on the dial. And Isaiah “cried unto the Lord,” and he brought the shadow ten degrees backward “by which it had gone down in the dial of Ahaz.” [Footnote: 2 Kings xx, 11.] And yet this man Hezekiah, who could believe in this marvellous cure of Isaiah, repudiated with scorn the brazen serpent as an insult to credulity. The contrast between Moses, who hesitated not to take all risks in matters of disease with which he felt himself competent to cope, and his timidity and hesitation in matters of war, is astounding. But it is a common phenomenon with the worker of miracles and indicates the limit of faith at which the saint or prophet has always betrayed the impostor. For example: Saint Bernard, when he preached in 1146 the Second Crusade, made miraculous cures by the thousand, so much so that there was danger of being killed in the crowds which pressed upon him. And yet this same saint, when chosen by the crusaders four years later, in 1150, to lead them because of his power to constrain victory by the intervention of God, wrote, after the crusaders’ defeat, in terror to the pope to protect him, because he was unfit to take such responsibility.

      But even with this reservation Moses could not gain the complete confidence of the congregation and the insecurity of his position finally broke him down.

      At this same place of Kadesh, Miriam died, “and the people chode with Moses because there was no water for the congregation.” [Footnote: Numbers xx, 8.] Moses thereupon withdrew and, as usual, received a revelation. And the Lord directed him to take his rod, “and speak ye unto the rock before their eyes; and it shall give forth his water.”

      And Moses gathered the congregation and said unto them, “Hear now, ye rebels; must we fetch you water out of this rock?”

      “And he smote the rock twice: and the water came out abundantly.”

      But Moses felt that he had offended God, “Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.”

      Moses had become an old man, and he felt himself unequal to the burden he had assumed. He recognized that his theory of cause and effect had broken down, and that the “Lord” whom at the outset he had firmly believed to be an actual and efficient power to be dominated by him, either could not or would not support him in emergency. In short, he had learned that he was an adventurer who must trust to himself. Hence, after Hormah he was a changed man. Nothing could induce him to lead the Jews across the Jordan to attack the peoples on the west bank, and though the congregation made a couple of campaigns against Sihon and Og, whose ruthlessness has always been a stain on Moses, the probability is that Moses did not meddle much with the active command. Had he done so, the

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